Part 31

[Sidenote: _Who is an _Apostle.] _Lastly_, An _Apostle_, if we look to the Etymology of the Word, signifies _one that is sent_; and in Respect _every true Minister is sent of God_, in so far he is an _Apostle_; though the _Twelve_, because of their being _specially sent of Christ_, were therefore called _Apostles_ [Greek: kat' exochên: κατ εξοχην], or _per eminentiam_, i. e. by Way of Excellency. [Sidenote: _They were not limited to such a Number._] And yet that there was no Limitation to such a Number, as some foolishly imagine, appears, because after that Number was filled up, the Apostle _Paul_ was afterwards so called; therefore we judge that these are no distinct separate Offices, but only Names used upon Occasion to express the more eminent Arising and Shining forth of _God’s Grace_. As if any _Minister_ of _Christ_ should now proselyte and turn a whole Nation to the _Christian Faith_, though he had no distinct Office, yet I doubt not but both _Papists_ and _Protestants_ would judge it tolerable to call such an one an _Apostle_, or an _Evangelist_; [Sidenote: _Whether any Man be called an _Apostle_ at this Day_.] for on this Account the _Jesuits_ call some of their Sect _Apostles_ of _India_ and of _Japan_; and _Calvin_ testifies that there were _Apostles_ and _Evangelists_ in his Time, in respect to the _Reformation_; [Sidenote: _Upon what Account _John Knox_ was called the _Apostle_ of _Scotland.] upon which Account also we have known _John Knox_ often called the _Apostle_ of _Scotland_. So that we conclude that _Ministers_, _Pastors_, or _Teachers_ do comprehend _all_, and that the Office is but _one_, and therefore in that Respect we judge there ought to be no Precedency among them: To prove which I shall not here insist, seeing it is shewn largely, and treated of by such as have denied the _Diocesan Episcopacy_, as they call it.

§. XXVI. [Sidenote: _Answ. 2._] As to the first Part of the _Objection_, viz. _That I seem to make no Distinction betwixt the Minister and People_, I answer, [Sidenote: _Liberty to _prophesy_ all have, by the Spirit._] If it be understood of a Liberty to _speak_ or _prophesy_ by the _Spirit_, I say all may do that, when moved thereunto, as above is shewn; but we do believe and affirm that some are more particularly called to the Work of the _Ministry_, and therefore are fitted of the Lord for that Purpose; whose Work is more constantly and particularly to instruct, exhort, admonish, oversee, and watch over their Brethren; and that as there is something more incumbent upon them in that Respect than upon every common Believer, so also, as in that Relation, there is due to them from the Flock such Obedience and Subjection as is mentioned in these Testimonies of the Scripture, _Heb._ xiii. 17. 1 _Thess._ v. 12, 13. 1 _Tim._ v. 17. 1 _Pet._ v. 5. Also besides these who are thus particularly called to the _Ministry_, and constant Labour in the Word and Doctrine, there are also the _Elders_, who though they be not moved to a frequent Testimony by Way of Declaration in Words, [Sidenote: _The Elders take Care for the _Widows_, the _Poor_ and _Fatherless.] yet as such are grown up in the Experience of the blessed Work of Truth in their Hearts, they watch over and privately admonish the Young, take Care for the Widows, the Poor, and Fatherless, and look that nothing be wanting, but that Peace, Love, Unity, Concord, and Soundness be preserved in the _Church of Christ_; and this answers to the _Deacons_ mentioned _Acts_ vi.

[Sidenote: _The Distinction of _Clergy_ and _Laity_ not to be found in Scripture._] That which we oppose, is the Distinction of _Laity_ and _Clergy_, which in the Scripture is not to be found, whereby none are admitted unto the Work of the _Ministry_ but such as are educated at _Schools_ on Purpose, and instructed in _Logick_ and _Philosophy_, &c. and so are at their Apprenticeship to learn the _Art_ and _Trade_ of _Preaching_, even as a Man learns any other _Art_, whereby all other honest _mechanick Men_, who have not got this _Heathenish Art_, are excluded from having this Privilege. And so he that is a _Scholar_ thus bred up must not have any honest Trade whereby to get him a Livelihood, if he once intend for the _Ministry_, but he must see to get him a Place, and then he hath his _set Hire_ for a _Livelihood_ to him. [Sidenote: _Their Garb._] He must also be distinguished from the rest by the Colour of his Clothes; for he must only wear _Black_, and must be a _Master of Arts_: But more of this hereafter.

§. XXVII. As this Manner of separating Men for the _Ministry_ is nothing like the Church in the Apostles Days, so great Evils have and do follow upon it. For first, Parents seeing both the Honour and Profit that attends the _Clergy_, do allot their Children sometimes from their Infancy to it, and so breed them up on Purpose. And others, come to Age, upon the same Account betake them to the same Trade, and having these natural and acquired Parts that are judged the necessary Qualifications of a _Minister_, are thereby admitted, and so are bred up in Idleness and Pleasure, thinking it a Disgrace for them to work with their Hands; [Sidenote: _The Clergy’s Study out of Books; the Gift of God neglected._] and so just study a little out of their Books, to make a Discourse once or twice a Week during the running of an Hour-glass; whereas the Gift, Grace, and Spirit of God, to call and qualify for the _Ministry_, is neglected and overlooked. And many _covetous_, _corrupt_, _earthly_, _carnal_ Men, having a mere Shew and Form, but Strangers to, and utterly ignorant of, the inward Work of Grace upon their Hearts, are brought in and intrude themselves, and so through them Death, Barrenness, and Darkness, and by Consequence Superstition, Error, and Idolatry have entered and leavened the _Church_. And they that will narrowly observe, shall find that it was thus the _Apostasy_ came to take Place; of the Truth of which I could give many Examples, which for Brevity’s Sake I omit. Thus the Office, Reverence, and Respect due to it were annexed to the mere Name, so that when once a Man was ordained a _Bishop_ or a _Priest_, he was heard and believed, though he had nothing of the Spirit, Power, and Life that the true _Apostles_ and _Ministers_ were in. And thus in a short Time the Succession came to be of the Name and Title, and the Office was thereto annexed; and not of the Nature, Virtue, and Life; which in Effect made them to cease to be the _Ministry_ and _Ministers_ of _Christ_, but only a Shadow and vain Image of it; which also decaying, was in some Ages so metamorphosed, that not only the Substance was lost, but the very Form wholly vitiated, altered, and marred; [Sidenote: _The marred Church compared to _Theseus_’s pieced Boat._] so that it may be far better said of the pretended _Christian Church_, as was disputed of _Theseus_’s Boat (which by the piecing of many new Pieces of Timber was wholly altered) _whether indeed it were the same or another_? But in Case that the first had been of _Oak_, and the Pieces last put in but of rotten _Fir_, and that also the Form had been so far changed as to be nothing like the first, I think it would have suffered no Dispute, but might have easily been concluded to be quite another, retaining nothing but the Name, and that also unjustly. [Sidenote: _The Abuse following the Distinction of _Laity_ and _Clergy.] _Secondly_, From this Distinction of _Laity_ and _Clergy_ this Abuse also follows, that _good_, _honest_, _mechanick Men_, and others who have not learned the Art and Trade of Preaching, and so are not licentiated according to these Rules they prescribe unto themselves; such, I say, being possessed with a false Opinion that it is not lawful for them to meddle with the _Ministry_, nor that they are any Ways fit for it, because of the Defect of that Literature, do thereby neglect the Gift in themselves, and quench many Times the _pure Breathings of the Spirit of God_ in their Hearts; which, if given Way to, might prove much more for the Edification of the Church than many of the _conned Sermons_ of the Learned. And so by this Means the Apostle’s Command and Advice is slighted, who exhorteth, 1 _Thess._ v. 19, 20. _not to quench the Spirit, nor despise Prophesyings_. And all this is done by Men pretending to be _Christians_, who glory that the first _Preachers_ and _Propagators_ of their _Religion_ were such Kind of plain mechanick Men, and illiterate. [Sidenote: _Both _Protestants_ and _Papists_ exclude mechanick Men from preaching, who greatly contributed to the Reformation._] And even _Protestants_ do no less than _Papists_ exclude such Kind of Men from being _Ministers_ among them, and thus limit the Spirit and Gift of God; though their _Fathers_, in Opposition to _Papists_, asserted the Contrary; and also their own _Histories_ declare how that Kind of illiterate Men did, without Learning, by the Spirit of God, greatly contribute in divers Places to the _Reformation_.

By this it may appear, that as in _Calling_ and _Qualifying_, so in _Preaching_ and _Praying_, and the other particular Steps of the _Ministry_, every true _Minister_ is to know the Spirit of God by its Virtue and Life to accompany and assist him; but because this relates to _Worship_, I shall speak of it more largely in the next Proposition, which is concerning _Worship_.

The last Thing to be considered and inquired into is, concerning the _Maintenance of a Gospel Minister_; but before I proceed, I judge it fit to speak something briefly concerning the _Preaching of Women_, and to declare what we hold in that Matter.

[Sidenote: _Women’s publick Preaching and Praying asserted._] Seeing _Male and Female are one in Christ Jesus_, and that he gives his Spirit no less to _one_ than to the _other_, when God moveth by his Spirit _in a Woman_, we judge it no Ways unlawful for her to preach in the Assemblies of God’s People. Neither think we that of _Paul_, 1 Cor. xiv. 34. to reprove the _inconsiderate_ and _talkative Women_ among the _Corinthians_, who troubled the Church of Christ with their _unprofitable Questions_, or that, 1 _Tim._ ii. 11, 12. that _Women ought to learn in Silence, not usurping Authority over the Man_, any Ways repugnant to this Doctrine; because it is clear that _Women_ have _prophesied_ and _preached_ in the _Church_, else had that Saying of _Joel_ been ill applied by _Peter_, Acts ii. 17. And seeing _Paul_ himself, in the same _Epistle_ to the _Corinthians_, giveth Rules how Women should behave themselves in their publick _Preaching_ and _Praying_, it would be a manifest Contradiction if that other Place were taken in a larger Sense. And the same _Paul_ speaks of a _Woman_ that laboured with him in the _Work of the Gospel_: And it is written that [94]_Philip_ had _four Daughters_ that prophesied. And _Lastly_, It hath been observed, that God hath _effectually_ in this Day _converted many Souls_ by the _Ministry of Women_; and by them also frequently comforted the Souls of his Children; which manifest Experience puts the Thing beyond all Controversy. [Sidenote: Quest. 4.] [Sidenote: _Ministers Maintenance._] But now I shall proceed to speak of the _Maintenance of Ministers_.

[94] Acts 21. 9.

§. XXVIII. [Sidenote: _The Ministers _Food_ and their _Maintenance_ stated._] We freely acknowledge, as the _Proposition_ holds forth, that there is an Obligation upon such to whom God sends, or among whom he raiseth up a _Minister_, that, if Need be, they minister to his Necessities. _Secondly_, That it is lawful for him to receive what is necessary and convenient. To prove this I need not insist, for our Adversaries will readily grant it to us; for the Thing we affirm is, that this is all that these Scripture Testimonies relating to this Thing do grant, _Gal._ vi. 6. 1 _Cor._ ix. 11, 12, 13, 14. 1 _Tim._ v. 16. That which we then oppose in this Matter is, _First_, That it should be constrained and limited. _Secondly_, That it should be superfluous, chargeable, and sumptuous. And _Thirdly_, The manifest Abuse thereof, of which I shall also briefly treat.

[Sidenote: I. _Against constrained _Maintenance.] As to the _First_, our Adversaries are forced to recur to the Example of the _Law_; a Refuge they use in defending most of their Errors and Superstitions, which are contrary to the Nature and Purity of the _Gospel_.

[Sidenote: Object.] They say, _God appointed the _Levites_ the Tithes, therefore they belong also to such as minister in holy Things under the _Gospel.

[Sidenote: _Answ._] I answer, All that can be gathered from this is, that as the _Priests_ had _a_ Maintenance allowed them under the _Law_, so also the _Ministers_ and _Preachers_ under the _Gospel_, which is not denied; but the Comparison will not hold that they should have the _very same_; since, _First_, There is no express _Gospel Command_ for it, neither by Christ nor his Apostles. [Sidenote: Tithes _were appointed for the _Levites_, not for_ Gospel Preachers.] _Secondly_, The Parity doth no Ways hold betwixt the _Levites_ under the _Law_, and the _Preachers_ under the _Gospel_; because the _Levites_ were one of the Tribes of _Israel_, and so had a Right to a Part of the Inheritance of the Land as well as the rest of their Brethren; and having none, had this allotted to them in Lieu of it. Next, The tenth of the _Tithes_ was only allowed to the _Priests_ that served at the Altar, the rest being for the _Levites_, and also to be put up in Store-houses, for entertaining of Widows and Strangers. But these _Preachers_, notwithstanding they inherit what they have by their Parents, as well as other Men, yet claim the whole _Tithes_, allowing nothing either to Widow or Stranger. But as to the _Tithes_ I shall not insist, because divers others have clearly and learnedly treated of them apart, and also divers _Protestants_ do confess them not to be _jure divino_; and the Parity as to the _Quota_ doth not hold, but only in general as to the _Obligation_ of a _Maintenance_; which _Maintenance_, though the Hearers be obliged to give, and fail of their Duty if they do not, yet that it ought neither to be stinted, nor yet forced, I prove; [Sidenote: Reas. 1. _The _Gospel freely to be preached_, without so much a Year._] Because Christ, when he sent forth his Apostles, said, _Freely ye have received, freely give_, Mat. x. 8. and yet they had Liberty to receive Meat and Drink from such as offered them, to supply their Need. Which shews that they were not to seek or require any Thing by Force, or to stint, or make a Bargain beforehand, as the _Preachers_ as well among _Papists_ as _Protestants_ do in these Days, who will not preach to any until they be first sure of so much a Year; but on the contrary, these were to do their Duty, and freely to communicate, as the Lord should order them, what they had received, without seeking or expecting a Reward.

[Sidenote: Nic. Arnoldus _his Answer to_ Freely ye have received_, &c._] The Answer given to this by _Nicolaus Arnoldus_, Exercit. Theolog. Sect. 42, 43. is not to be forgotten, but indeed to be kept upon Record for a perpetual Remembrance of him and his Brethren; for he frankly answers after this Manner, _We have not freely received, and therefore are not bound to give freely_. The Answer I confess is ingenuous and good; for if those that receive freely are to give freely, it would seem to follow by the Rule of _Contraries_, that those that receive not freely ought not to give freely, and I shall grant it; only they must grant me, that they preach not by and according to the _Gift and Grace of God_ received, nor can they be _good Stewards of the manifold Grace of God_, as every true _Minister_ ought to be; [Sidenote: Simon Magus.] or else they have gotten this _Gift_ or _Grace_ by Money, as _Simon Magus_ would have been compassing it, since they think themselves not bound to give it without Money again. But to be plain, I believe he intended not that it was from the _Gift_ or _Grace of God_ they were to preach, but from their _acquired Arts_ and _Studies_, which have cost them much Labour and also some Money at the _University_; and therefore, as he that puts his Stock into the publick Bank expects Interest again, so these _Scholars_, having spent some Money in learning the Art of Preaching, think they may boldly say _they have it not freely_; for it hath cost them both Money and Pains, and therefore they expect both Money and Ease again. And therefore, as _Arnoldus_ gets Money for teaching his young Students the _Art_ and _Trade_ of _Preaching_, so he intends they should be repaid before they give it again to others. [Sidenote: _All Things are set to Sale at _Rome_. To _Franequer_ applied._] It was of old said, _Omnia venalia Romæ_, i. e. _All Things are set to Sale at_ Rome; but now the same Proverb may be applied to _Franequer_. And therefore _Arnoldus’s Students_, when they go about to preach, may safely seek and require hereby, telling the Hearers their Master’s Maxim, _Nos gratis non accepimus, ergo neque gratis dare tenemur_. But then they may answer again, That they find them and their Master to be none of his _Ministers_, who when he sent forth his Disciples, gave them this Command, _Freely ye have received, freely give_, and therefore we will have none of your Teaching, because we perceive you to be of the Number of those [95]_that look for their Gain from their Quarter_.

[95] Isa. 56. 11.

§. XXIX. [Sidenote: Reas. 2.] _Secondly_, The Scripture Testimonies that urge this are in the same Nature of those that press _Charity_ and _Liberality_ towards the Poor, [Sidenote: _Mere voluntary Deeds no Man can stint them._] and command _Hospitality_, &c. but these are not nor can be stinted to a certain Quantity, because they are Deeds merely voluntary, where the Obedience to the Command lieth in the good Will of the Giver, and not in the Matter of the Thing given, as Christ sheweth in the Example of the _Widow’s Mite_. So that though there be an Obligation upon _Christians_ to minister of outward Things to their Ministers, yet there can be no Definition of the Quantity but by the Giver’s own Consent, and a little from one may more truly fulfil the Obligation than a great deal from another. And therefore as _Acts of Charity_ and _Hospitality_ can neither be limited nor forced, so neither can this.

[Sidenote: Object.] If it be objected, _That Ministers may and ought to exhort, persuade, yea and earnestly press _Christians_, if they find them defective therein, to Acts of Charity and Hospitality, and so may they do also to the giving of Maintenance_.

[Sidenote: _Answ._] I answer, All this saith nothing for a _stinted_ and _forced Maintenance_, for which there cannot so much as the Shew of one solid Argument be brought from Scripture. I confess _Ministers_ may use Exhortation in this as much as in any other Case, even as the Apostle did to the _Corinthians_, shewing them their Duty; [Sidenote: Paul’s _Labour was, that the _Gospel_ might be without Charge._] but it were fit for _Ministers_ that so do (that their Testimony might have the more Weight, and be the freer of all Suspicion of Covetousness and Self-interest) that they might be able to say truly in the Sight of God that which the same Apostle subjoins upon the same Occasion, 1 _Cor._ ix. 15, 16, 17, 18. _But I have used none of these Things; neither have I written these Things, that it should be so done unto me: For it were better for me to die, than that any Man should make my Glorying void. For though I preach the Gospel, I have nothing to glory of; for Necessity is laid upon me, yea Woe is unto me if I preach not the Gospel. For if I do this Thing willingly, I have a Reward; but if against my Will, a Dispensation of the Gospel is committed unto me. What is my Reward then? Verily that when I preach the Gospel, I may make the Gospel of Christ without Charge, that I abuse not my Power in the Gospel._

[Sidenote: Reas. 3.] _Thirdly_, As there is neither Precept nor Example for this forced and stinted Maintenance in the Scripture, so the Apostle, in his solemn Farewel to the _Pastors_ and _Elders_ of the Church of _Ephesus_, guards them against it, _Acts_ xx. 33, 34, 35. But if the Thing had been either lawful or practised, he would rather have exhorted them to be content with their stinted Hire, and not to covet more; whereas he sheweth them, first, by his own Example, that they were not to [Sidenote: Paul _coveted no Body’s_ Silver _or_ Gold.] _covet or expect any Man’s Silver or Gold_; secondly, that they ought to _work with their Hands_ for an honest Livelihood, as he had done; and lastly, he exhorts them so to do from the Words of Christ, _because it is a more blessed Thing to give than to receive_; shewing that it is so far from a Thing that a true Minister ought to aim at, or expect, that it is rather a Burden to a true Minister, and Cross to him, to be reduced to the Necessity of wanting it.

§. XXX. [Sidenote: Reas. 4.] _Fourthly_, If a forced and stinted Maintenance were to be supposed, it would make the Ministers of Christ just one with those [Sidenote: _No _Hireling_ fitting the Gospel of _Christ.] Hirelings whom the Prophets cried out against. For certainly if a Man make a Bargain to preach to People for so much a Year, so as to refuse to preach unless he have it, and seek to force the People to give it by Violence, it cannot be denied that such a one preacheth for Hire, and so _looks for his Gain from his Quarter_, yea and [96]_prepares War against such as put not into his Mouth_; but this is the particular special _Mark_ of a false Prophet and an Hireling, and therefore can no Ways belong to a true Minister of Christ.

[96] Mic. 3. 5.

[Sidenote: _Moderate _Protestants_ and _Papists_ exclaim against the Excess of the _Clergy_’s Revenues._] Next, that a superfluous Maintenance, that is, more than in Reason is needful, ought not to be received by Christian Ministers, will not need much Proof, seeing the more Moderate and Sober, both among _Papists_ and _Protestants_, readily confess it, who with one Voice exclaim against the _excessive Revenues_ of the _Clergy_; and that it may not want a Proof from Scripture, what can be more plain than that of the Apostle to _Timothy_? 1 _Tim._ vi. 7, 8, 9, 10. where he both shews wherewith we ought to be content, and also the Hazard of such as look after more; and indeed, since that very Obligation of giving Maintenance to a Minister is founded upon their Need, and such as have Opportunity to work are commended rather in not receiving than in receiving, it can no Ways be supposed lawful for them to receive more than is sufficient. And indeed, were they truly pious and right, though necessitous, they would rather incline to take too little, than be gaping after too much.

§. XXXI. [Sidenote: II.] [Sidenote: _The Excess of the _Priests_ and _Bishops_ Revenues._] Now that there is great Excess and Abuse hereof among Christians, the vast Revenues which the Bishops and Priests have, both _Papists_ and _Protestants_, do declare; since I judge it may be said without any Hyperbole, that some particular Persons have more paid them yearly than Christ and his Apostles made use of in their whole Life-time, who yet wanted not what was needful as to the outward Man, and no Doubt deserved it far better than those that enjoy that Fulness. But it is manifest these _Bishops _and_ Priests love their fat _Benefices_, and the Pleasure and Honour that attends them, so well, that they purpose neither to follow Christ nor his Apostles Example or Advice in this Matter_.

[Sidenote: Object.] But it is usually objected, That _Christians are become so hard-hearted, and generally so little heed Spiritual Things, that if Ministers had not a settled and stinted Maintenance secured them by Law, they and their Families might starve for Want of Bread_.